ІСТОРИКО-ПІЗНАВАЛЬНЕ КІНО ЯК ФЕНОМЕН ПЕРІОДУ НЕЗАЛЕЖНОСТІ УКРАЇНИ

This article offers a survey of the historical-cognitive cinema in Ukrainian cinematography during the independence period. The author focuses on both thematic diversity of films, and philosophical, hermeneutic, psychoanalytic possibilities and demand of their thorough study. Indicated that, chronicle-documentary and popular science films of Ukraine during the independence period inherent mapping of historical development of the state and the Ukrainian people, social problems, and understanding the legal framework of Ukrainians. The article deals with the features of cinematography among other means of mass communication in the context of its influence on the mass consciousness. The tendencies of Ukrainian cinema as a distinctive genre in the field of directorial and acting art are analyzed. The process of formation of the national school of cinema during the Independence period is shown, and its activity with the work of directors of the previous Soviet period in the history of Ukrainian cinema art is compared. The contribution of Ukrainian actors of the theater and cinema, artists, scriptwriters and directors to the development of massive cinema playing during the independence period. As an example of the development of Ukrainian cinema, the trends of the historical – cognitive cinema during the Independence period were analyzed, on the basis of which the features of the country's exhibit in elite circles were determined.

ПОКЛИКАННЯ ТА ЕТИЧНА ВІДПОВІДАЛЬНІСТЬ ЛЮДИНИ: ЗВЕРТАЮЧИСЬ ДО ТЕМИ ІНШОГО У ФІЛОСОФІЇ ЛЕВІНАСА

The task of the research is to determine the possibilities of interpretation of the theme of calling on the basis of the ideas of the ethics of E. Levinas and his criticism of Heideggerian fundamental ontology. Following the main positions of Levinasian philosophy the author of the article proves the relevance of the understanding of calling as a common to mankind direction and requirement of holiness and awakening from interestedness in oneself to concern for the other people’s welfare and good. On the basis of Levinasian ideas of infinity and transcendence the purpose of calling reveals itself in devotion of person’s aims and values to over-personal aims and values. The phenomenon of call reveals itself not as the claim of authenticity of self-being and towards the truth of being as a whole, but as a need to answer to the Other. Not a Heideggerian fear and resoluteness of finiteness found the values in human life, but the infinity of living for the other people. The study follows the thought of Levinas that infinity reveals itself in the person and makes the person able to overcome anxiety of own death and overcome the limits of living towards it. The study examines the criticism by Levinas of phenomenological attitude to rely upon the self-certainty of subjectivity and his positioning of the certainty of ethical obligation based on the intersubjective experience and the requirement of responsibility towards the other people. The research determines the necessity of the search of the ways for harmonization in the concept of calling of the positions of ontology and ethics. Therefore the author foresees the possibility for solution of practical problems concerning ethical motivation of personality, of general understanding of the conditions for forming of personal virtues, of answering the various calls of living in the world, and of solving the collisions revealed in the realization of personal understanding of calling.

ФІЛОСОФСЬКІ ПОГЛЯДИ А.В. ЛУНАЧАРСЬКОГО НА СУСПІЛЬНІ ПРІОРИТЕТИ В УМОВАХ КУЛЬТУРНИХ ТРАНСФОРМАЦІЙ ПЕРШОЇ ПОЛОВИНИ ХХ СТОЛІТТЯ

In the scientific article an analysis of the philosophical views of A.V. Lunacharsky concerning important social priorities that arise in the conditions of the cultural transformations of the first half of the twentieth century on the example of the social experiment of the Bolsheviks during the "cultural revolution" and in the period of the creation of the so-called proletarian society. The theorist believed that the proletariat, in the process of historical heredity and in the transition to socialist culture, should play an exclusive and avant-garde role and be a legitimate heir not only of the productive forces created in the depths of the bourgeois society, but also of the heir of all material and cultural values. By defending collectivism as the basis of communist education, the philosopher claims that one must think, as "we," to become a living, useful, responsible body, part of this "we". But at the same time A. Lunacharsky warned that this upbringing did not lead to the appearance of "herding", complete degradation of the individual, loss of originality and individuality rights. As a result of education in the personality, individual characteristics, talents, appropriate skills that people absorb and which society offers to them should be developed. It has been proved that the content and essence of cultural transformations during the formation of a socialist society contributed to the formation of totalitarianism on the basis of social myths and revolutionary romanticism. In general, through the prism of philosophical considerations, AV Lunacharsky, on the impact of cultural transformations on the values of society, we can see the attempts of the Bolsheviks to create a corporate system on a socialist basis, in which much attention was paid to the cultural and ideological spheres, without which it was impossible to create effective mechanisms for the management and management of society and to develop a social myth about the communist society as the spiritual reference point of mankind. The emphasis is placed on the fact that the so-called "revolutionary romanticism", which was inherent in many Soviet theorists of the first half of the twentieth century, essentially justified any means of violence and coercion of man in the cultural and ideological spheres in order to form a happy future, aimed at steadily moving in the fairway political attitudes and directives of the authorities. It is proved that the elements of the dictatorship of the proletariat, which were regarded as temporary measures, have gradually become the permanent basis for the formation of totalitarianism.

ХРИСТИЯНСЬКА ЕТИКА В ПРАКТИКАХ РОДИННОГО ВИХОВАННЯ

This article reveals the importance of the principles of Christian ethics in the practice of family education, the interaction of parents and teachers in the process of education and the formation of the system of moral and ethical values of schoolchildren. The questions of raising the family moral and spiritual values of the students are considered. The role of the family in the process of educating the moral and ethical qualities of the younger generation is substantiated. One of the most important tasks of national education at the present stage of development is the approach to the spiritual foundations, ways of orienting the person in the system of values of mankind and motivation of life aspirations and prospects of self-realization of the young person. Today, the problem of education and the process of forming the value system of schoolchildren deserves special attention, as they are on the verge of life and professional choices. Studying the achievements and experience of folk pedagogy, Christian ethics in matters of family education and the formation of a system of values is fundamental to designing the future in the modern young generation. Analysis of recent research and publications. Philosophers, thinkers and educators of different countries and epochs studied the problem of upbringing the system of values of personality (N. Berdyaev, P. Blonskii, K. Ventzel, A. Dukhnovich, Y. Komensky, A. Makarenko, V. Sukhomlinsky, K. Ushinsky, P. Yurkevich, M. Stelmakhovich, etc.) The pedagogical aspect of instilling students spiritual and moral values in the framework of family education is disclosed in the works of Yu. Azarov, S. Akutina, A. Boyko, E. Bondarenko, A. Makarenko, A. Mudrik, V. Sukhomlinsky and other domestic and foreign scientists. Thus, the purpose of the article is to study the application of the foundations of Christian ethics in the practice of family education. As you know, Christian ethics is an ethics based on the natural, social facts of morality, as well as God's revelation of man's moral truths. The most important moral principle of Christianity is love, which manifests itself both in relation to people and in relation to all living and inanimate. So, today, increasingly Christian ethics is seen as an important factor in education and the formation of a sense of love and moral qualities of younger generations.

СВОБОДА ЯК ОСНОВА ФІЛОСОФІЇ ЛЬВА ШЕСТОВА

The philosophy of Lev Shestov has a close connection with life. The thinker considered it necessary to pay attention to the most burning issues, one of which is the problem of freedom. The article analyzes the phenomenon of freedom as the fundamental principle of Shestov's philosophy. It also reflects the main philosophical ideas of the thinker, analyzes the correlation of religion and philosophy in his work. It is noted that freedom occupies the central position for Shestov. Real philosophy doesn’t exist and can’t exist without it. At the same time, Shestov insists that logic is the main opponent of freedom. The article analyzes Shestov's argumentation concerning this issue. It is emphasized that the philosopher puts faith in God above reason, since God is the Truth, and the human mind tends to wander. It was also revealed that Shestov considered it impossible to judge the meaning of the universe rationally. The philosopher asserts that logic cannot be the only one method of perception of the existance, he is looking for the other forms of penetration into the secrets of the world order. Exactly such method for him occurs the faith in God. Only the faith gives an opportunity to comprehend the secrets of the world. Shestov anticipated the main ideas of late existentialism. The philosopher was worried about the problems of individual human existence, the search for a way out of hopelessness. The philosophy of Lev Shestov deserves careful and detailed studying. But, unfortunately, not enough attention was paid to his work, that fact determined the relevance of this work. The purpose of the study is to identify the importance of freedom as the basis of the philosophy of Lev Shestov, to reflect the central ideas of the thinker. It is concluded that Lev Shestov considered the faith in God is the only possible way of perception, since only faith can give a true freedom. The thinker sees a direct correlation between faith in God and philosophy.

ВОЗМОЖНО ЛИ ГОВОРИТЬ О РАЦИОНАЛЬНОСТИ ЙОГИ?

In world philosophical practice, yoga is given great attention: courses are given at leading universities of the world, various kinds of projects are being opened to study this type of spiritual technique, research in history continues, and of course, there are a number of scientists who associate knowledge about it as a scientific character. , and with its practical application in modern culture. Unfortunately, in domestic literature not enough attention paid to such an ancient and relevant philosophy in the modern world. In the article we set the task to analyze this aspect of multifaceted human life from the standpoint of the modern European researcher. Eastern culture can be viewed in the context of art, religion, mythology, but the question arises: can it be viewed and evaluated in the context of mental, rational discourse? On the basis of ancient texts, on the basis of works of famous Indologists, modern European philosophers, an attempt was made to describe the rationality of yoga and give it a definition. The author goes to the general nature of the rationality of the East, represented by a cosmological-mythological worldview. He concludes that for a man of the East there are other norms and criteria of rationality than for a European-oriented worldview. The author also analyzes the nature of the design thinking of a person with this form of worldview. For a person of the East, there are other norms and criteria for rationality than for a European-oriented worldview. The rationality of the philosophy of yoga should be the basis for research practices and technologies of yoga. It can be given a conditional definition, but its meaning is deep and rooted in hoary antiquity, and requires careful and thorough analysis. The union of all ascetic practices and religious teachings takes place in the Gita, so without analyzing its texts, it is impossible to understand the rationality of yoga. Yoga rationality is mythological and cosmological in nature: it is an a priori scheme of man’s perception of the world and himself, in which ideas about karma and nirvana were central to world orientation and activity, and the mystic of cosmic and biological emphasized the polyvalence of these apriorisms. Such rationality allows the yogi to mentally move from the world of carnal beings into the world of gods and into the world of transcendental gods. The last world appears as an intermediate between the phenomenal world and the non-world of nirvana. Various Indian practices, techniques, and methods aimed at freeing the spirit through separation acquired their followers, because after the “Upanishads” the rejection of life due to socio-political structures and history became the most worthy soteriological solution. Hence the orientation of the yogi to internal self-improvement and indifference to the outside world. Moral decency and cosmic order here are concepts of the same level, starting with the moral positions of the individual soul, which is akin to the spiritual essence of the Cosmos, and Good and Evil act as metaphors for the rhythmic nature of life, both of Cosmos and of Man.

ВЗАЄМОДІЯ МІЖ ОСВІТОЮ ТА ФІЛОСОФІЄЮ ОСВІТИ: ВІД ПРОТОКООПЕРАЦІЇ ДО МУТУАЛІЗМУ

The paper deals with the interaction of the philosophy of education and education as institutional systems. Hypothetically there are “gravitational”, “weak”, “electromagnetic” and “strong” interactions between the philosophy of education and educational practice. An overview of the interactions between education and the philosophy of education as the production/development of breakthrough methods of designing and creating new educational institutions and systems, new senses, knowledge and technologies is proposed to conduct similarly to 9 types of most important interactions between different populations. It is established that the protocooperation as a form of cohabitation, in which the philosophy of education and education derive some benefits from association, but their coexistence is not obligatory for their survival is dominated in interaction between the philosophy of education and education. The prospect of interaction between the philosophy of education and educational practice based on the model of mutaulism, that is, a connection favorable to the growth and survival of the philosophy of education and education, and none of these institutional systems can exist without the other, is outlined. The relation between philosophy of education and educational practice assumes various interpretations, in particular, it is necessary to distinguish “gravitational”, “weak”, “electromagnetic” and “strong” connections. If consider relation between education and philosophy of education (a production/development of breakthrough design methods and creation of new educational institutes and systems, new senses, knowledge and technologies) by analogy with an ecological theory that set 9 types of the most essential relation between different populations, then such relation between philosophy of education and education is possible to describe as protocooperation, which means that philosophy of education and education get advantages from association, but their coexistence as an institutional system is not obligatory for their institutional functioning. It harms both the philosophy of education and the development of education in general. Hence, the perspective of cooperation between philosophy of education and educational practice is seen as an example of mutualism, that is a beneficial connection to the increase and survival of the philosophy of education and education, while none of these institutional systems can exist without one another.

ФОРМУВАННЯ УРБАНІСТИЧНОГО ПРОСТОРУ СЛОБОЖАНЩИНИ ХVIII ст. (НА ПРИКЛАДІ ТВОРЧОСТІ Г.С. СКОВОРОДИ)

The article considers the peculiarities of the formation of the urban culture of Slobozhanshchina during the eighteenth century in the conditions of the transformation of society, changes in the way of life guidance, and beliefs of various stratums of society. It is proved that the theme of the city occupies a special place in the creative heritage of anthropocentric philosophy of Skovoroda. The philosopher shares the notion of the city as"ghrad"(staroslav.) and "city," which distinguishes the idealized rustic that opposes the "city." The educational role of Skovoroda ideas in structuring the urban space of the Slobodsky Krai in the democratic field of European tradition is shown. The Ukrainian philosopher, along with Augustine and the Blessed Utopians of the Renaissance, described his vision of the foundations of a just society as his"ghrad"(staroslav.) . Determining the role of man in the world Frying pan carries out through the philosophical reflection of the ontological external through the internal monologue of the subject. Exit from the ontological situation of violence, war, confrontation of the philosopher through the collective image of the city sees in the moral integrity of man. The analysis of the topic is carried out in the retrospect of the temporal cut of the history of the region in a plurality of political, cultural, social and multinational factors. The policy of central government in Sloboda Ukraine during the XVIII century. from the decrees of Peter I to the transformations of Catherine II, is schematically traced in parallel with the philosophical thought of the Ukrainian thinker. The emphasis is on the peculiarities of the formation of the ethnic diversity of the region. The transformation of Ukrainian society by the example of Slobozhanshchyna under the influence of the centralization policy of the Russian Empire has no direct reflection in the philosophical work of Skovoroda. Being manifestations of society - politics, economics, state reforms - through the prism of anthropo-philosophical reflection appear in the Ukrainian philosopher the concept of a redefined "inner man" with a complete Christian morality. The preconditions of formation of the urban space of Slobozhanshchyna on the example of Kharkiv due to the features of settlement, the military-democratic Cossack system and external factors of influence are considered. A set of factors of the formation of the cultural center of the Sloboda region, which created the synergy of the creation of a pro-European city

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КРИТИЧНА ПЕДАГОГІКА \ НАРОДНА (ПОПУЛЯРНА) ОСВІТА: ВІД ДЕМАРКАЦІЇ ДО КОАЛІЦІЇ

The beginning of the 21st century has posed numerous challenges for the global population, including the growth of inequality both worldwide and in specific societies. Inequality in access to good education is also increasing. The debate on our understanding of what modern education should be like is broadening. It was this atmosphere of crisis in society and education in the UK after the 2008 global financial and economic downturn that galvanised the search for "critical hope" for the possibility of transforming formal and informal education. For the sake of this hope, representatives of critical pedagogy and popular education have united into a single group (Critical Pedagogy/Popular Education Group). Modernisation of the education system in Ukraine also requires unity of all those interested and involved in the education process. Thus, the UK’s experience is of considerable interest. The possibility and rationale of combining these two areas into a single Critical Pedagogy/Popular Education Group in the UK has so far remained under-researched. The article studies theoretical preconditions and practical consequences of the combination of critical pedagogy and popular education in the UK. It is emphasised that the common basic principles and purpose, even with the background of theoretical debate, create unity in critical conditions, as it has occurred in the United Kingdom. Common for critical pedagogy and popular education are: the orientation towards the student's life experience; confidence in representation of politics in education; resistance against official hierarchies; development of critical thinking; and critical reflection on important subjects of public life with a view to improve it. However, critical pedagogy and popular education cannot be considered as one and the same. Popular education goes beyond the boundaries of traditional educational institutions with the aim of maximum adaptation to the experience of those who are studying. It aims to meet with the learners not only in the field of their experience, but also in the literal sense: in their homes, public spaces, and so on. Representatives of popular education also do not differentiate the positions of the teacher and the student, emphasising that their experience is of equal importance. Thus, popular education is based on a horizontal connection instead of the usual vertical hierarchies in the educational space. The process of popular education should correspond to the following general characteristics: its curriculum should be based on the concrete experience and material interests of people in the communities of resistance and struggle; its methods and practices of teaching are collective and focused on the group unlike individual learning and development; and it tries where possible to promote direct links between education and social actions. Critical pedagogy, like popular education, also focuses on the student's life experiences. Critical pedagogy offers a curriculum which focuses on the study of everyday life, informal and popular culture, historical models of governance, the subjectivity and identity of the individual. Thus, critical pedagogy interprets pedagogical reality as widely as possible, which allows its theorists to unite with popular education in order to solve social and transformational problems through socio-pedagogical practices. Critical Pedagogy / Popular Education Group has united theorists, political activists, artists and people's educators for the sake of progressive education in the purpose of social change. Common to them is the recognition of deep injustice, dehumanization and attacks on human dignity in many areas of life of the founders of the group, and the lives of those who are less privileged than the founders of the group. This group has connected those working in formal educational institutions to others beyond their boundaries. The aim of the group, as the founders emphasise in its program document, is to enable those involved in social transformation and political struggle in formal and informal education to integrate their knowledge, to develop pedagogy of involvement, life and hope in order to break down the barriers between informal and formal education and connect them again to make possible a progressive change; rethink university as a radically democratic social and political institution; change individualised atomisation, instrumental and fatalistic thinking proposed by neoliberalism under the slogan "there is no alternative"; combine activism outside the academic institutions and inside them; combine academic theory and practice in order to improve the world; use the experience of other institutions, movements, and groups with similar views; and develop an independent community of those working for social justice and a sustainable future. We emphasise that the union emerged for the sake of joint actions, while theoretical differences undoubtedly remain. In the opinion of the group's founders, a number of issues are still subject to debate. Among them is the refinement of the concept of practice – namely, whether there is a distinction between theory and practice, or whether academic theory, learning and teaching can be considered practices. There is also a need to clarify the understanding of the concept of community in the environment of blurring of face-to-face communities, and whether there is a need to develop a collective action strategy in the absence of community. There is even discussion around the basic vocabulary terms of the group, subversion and transformation. There is debate about the limits of the subversion and transformation of the dominant definitions of education and the forms of institutional power. In our opinion, the long list of discussion points proves that the process of integration was not a simple matter. The task of modernising the education system in Ukraine needs the same broad coalition, in the middle of which there will undoubtedly be a number of controversial theoretical issues. However, the common ground principles and purpose would allow us to unite in critical conditions, as it happened in the UK. The consideration of the theoretical intentions of critical pedagogy and popular education, the clarification of the underlying conditions and the purpose of their unification into a single group in the UK allows us to renew our vision of the place of education in public life.